14.020
vāsudeva uvāca॥
Vāsudeva said.
atrāpy udāharantīm am itihāsaṃ purātanam। dampatyoḥ pārtha saṃvādam abhayaṃ nāma nāmataḥ॥14-20-1॥
Here too, O Partha, they recount this ancient legend—the conversation of the couple, known as 'Abhaya' by name. (14-20-1)
brāhmaṇī brāhmaṇaṃ kañcijjñānavijñānapāragam। dṛṣṭvā vivikta āsīnaṃ bhāryā bhartāramabravīt॥14-20-2॥
The brāhmaṇa's wife, having seen a certain learned brāhmaṇa sitting in solitude, spoke to her husband. (14-20-2)
kaṁ nu lokaṁ gamiṣyāmi tvām ahaṁ patim āśritā। nyasta-karmāṇam āsīnaṁ kīnāśam avicakṣaṇam॥14-20-3॥
To what world indeed shall I go now, having taken refuge in you as my husband, who sits abandoning actions, unwise, a destroyer? (14-20-3)
bhāryāḥ patikṛtāṃllokān āpnuvantī iti naḥ śrutam। tvām ahaṃ patim āsādya kāṃ gamiṣyāmi vai gatim ॥14-20-4॥
It has been heard by us that a wife attains the worlds created by her husband. Having obtained you as husband, to which state indeed shall I go? (14-20-4)
evam-uktaḥ sa śāntātmā tām-uvāca hasann-iva। subhage nābhyasūyāmi vākyasyāsya tavānaghe॥14-20-5॥
Thus spoken to, he of peaceful mind spoke to her with a smile, saying: "O blessed and sinless one, I do not blame your words." (14-20-5)
grāhyaṃ dṛśyaṃ ca śrāvyaṃ ca yad idaṃ karma vidyate। etad eva vyavasyanti karma karmeti karmaṇaḥ ॥14-20-6॥
That which can be grasped, seen, and heard—whatever action exists—this alone is what those engaged in action regard as 'action'. (14-20-6)
moham eva niyacchanti karmaṇā jñāna-varjitāḥ. naiṣkarmyaṃ na ca loke’smin maurtam ity upalabhyate ॥14-20-7॥
Those who are devoid of knowledge restrain only delusion by action; in this world, absence of action as something with concrete form is not found. (14-20-7)
karmaṇā manasā vācā śubhaṃ vā yadi vāśubham। janmādimūrtibhedānāṃ karma bhūteṣu vartate॥14-20-8॥
Action, whether auspicious or inauspicious, performed by action, mind, or speech, exists among beings who have different forms beginning from birth. (14-20-8)
rakṣobhīrvadhyamāneṣu dṛśya-dravyeṣu karmasu। ātmastham ātmanā tena dṛṣṭam āyatanaṃ mayā ॥14-20-9॥
As visible objects and actions were being destroyed by the rakṣasas, I saw, by means of my self, the abode established within the self by him. (14-20-9)
yatra tadbrahma nirdvandvaṁ yatra somaḥ sahāgninā। vyavāyaṁ kurute nityaṁ dhīro bhūtāni dhārayan ॥14-20-10॥
Where that Brahman is beyond duality, where Soma and Agni act together constantly, there the steadfast one sustains all beings. (14-20-10)
yatra brahmādayo yuktās tadakṣaram upāsate। vidvāṃsaḥ suvratā yatra śāntātmāno jitendriyāḥ ॥14-20-11॥
That is the place where Brahma and others, firmly engaged, worship the imperishable; where the wise, of disciplined vows, possess peaceful souls and have conquered their senses. (14-20-11)
ghrāṇena na tadāghreyaṁ na tadādyaṁ ca jihvayā। sparśena ca na tatspṛśyaṁ manasā tveva gamyate ॥14-20-12॥
That cannot be smelled by the nose, cannot be eaten by the tongue, nor touched by touch; but it is reached only by the mind. (14-20-12)
cakṣuṣā na viṣahyaṃ ca yatkiñcicchravaṇāt param। agandhamarasasparśamarūpāśabdamavyayam ॥14-20-13॥
That which cannot be apprehended by the eye, and which is beyond whatever is heard, without smell, taste, touch, form, or sound, and is imperishable. (14-20-13)
yataḥ pravartate tantraṁ yatra ca pratitiṣṭhati| prāṇo'pānaḥ samānaś ca vyānaś codāna eva ca ॥14-20-14॥
That from which the entire system originates, and in which prāṇa, apāna, samāna, vyāna, and indeed also udāna are established. (14-20-14)
tat eva pravartante tam eva praviśanti ca। samānavyānayor madhye prāṇāpānau viceratuḥ ॥14-20-15॥
They indeed move from that and indeed enter into that; prāṇa and apāna move about in the middle of samāna and vyāna. (14-20-15)
tasmin supté pralīyéte samānaḥ vyānaḥ eva ca। apāna-prāṇayoḥ madhyé udānaḥ vyāpya tiṣṭhati॥ tasmāt śayānam puruṣam prāṇāpānau na muñcataḥ॥14-20-16॥
When a person sleeps, samāna and vyāna merge. In between apāna and prāṇa, udāna remains, pervading. Therefore, prāṇa and apāna do not leave the sleeping person. (14-20-16)
prāṇān āyamyate yena tam udānaṃ pracakṣate. tasmāt tapo vyavasyanti tad-bhavaṃ brahmavādinaḥ ॥14-20-17॥
That by which the vital breaths are restrained is called udāna; therefore, the speakers of Brahman determine that austerity arises from it. (14-20-17)
teṣām anyonya-bhakṣāṇāṃ sarveṣāṃ deha-cāriṇām। agniḥ vaiśvānaraḥ madhye sapta-dhā vihitaḥ antarā॥14-20-18॥
Within all beings who move in bodies and eat one another, the Vaiśvānara fire is established in the midst in seven forms. (14-20-18)
ghrāṇaṃ jihvā ca cakṣuśca tvak ca śrotraṃ ca pañcamam. mano buddhiśca sapta itā jihvā vaiśvānarārciṣaḥ ॥14-20-19॥
Nose, tongue, eye, skin, ear as the fifth, mind, and intellect—these seven are the tongues of the flames of Vaiśvānara. (14-20-19)
ghreyaṁ peyaṁ ca dṛśyaṁ ca spṛśyaṁ śravyaṁ tathaiva ca | mantavyam atha boddhavyam tāḥ sapta samidho mama ॥14-20-20॥
To be smelled, drunk, seen, touched, heard, considered and understood—these seven are my offerings. (14-20-20)
ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ। mantā boddhā ca saptaite bhavanti paramartvijaḥ॥14-20-21॥
The smeller, eater, seer, toucher, and hearer—these five, along with thinker and knower—these seven are the supreme priests. (14-20-21)
ghreye peye ca dṛśye ca spṛśye śravye tathaiva ca। havīṁṣyagniṣu hotāraḥ saptadhā sapta saptasu॥ samyakprakṣipya vidvāṁso janayanti svayoniṣu॥14-20-22॥
In objects of smell, taste, sight, touch, and sound, and likewise, the sacrificers, placing the offerings into the fires in seven ways—seven in each of the seven—having properly cast them, the wise ones produce (the results) in their own proper sources. (14-20-22)
pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam। mano buddhiś ca saptaite yonir ity eva śabditāḥ॥14-20-23॥
Earth, air, space, water, and the fifth is light; mind and intellect—these seven are indeed termed the source. (14-20-23)
havirbhūtā guṇāḥ sarve praviśantyagnijaṃ mukham। antarvāsamuṣitvā ca jāyante svāsu yoniṣu॥ tatraiva ca nirudhyante pralaye bhūtabhāvane॥14-20-24॥
All the qualities, having become oblations, enter the mouth born of fire. After residing for a while in the inner abode, they are born again in their own wombs. There itself, at the dissolution, in the origin of beings, they are restrained. (14-20-24)
tataḥ sañjāyate gandhas tataḥ sañjāyate rasaḥ। tataḥ sañjāyate rūpaṃ tataḥ sparśo'bhijāyate ॥14-20-25॥
From that, smell is produced; from that, taste is produced; from that, form is produced; from that, touch is born. (14-20-25)
tataḥ sañjāyate śabdaḥ saṁśayas tatra jāyate। tataḥ sañjāyate niṣṭhā janmaitatsaptaḍhā viduḥ ॥14-20-26॥
From that, sound arises; doubt arises there. From that, steadfastness and birth arise—this is known as sevenfold. (14-20-26)
anenaiva prakāreṇa pragṛhītaṃ purātanaiḥ । pūrṇāhutibhir āpūrṇās te'bhipūryanti tejasā ॥14-20-27॥
In this very manner, as was accepted by the ancients, the unfulfilled are thoroughly filled through complete offerings and brilliance. (14-20-27)
